Táhirih

"Tahera" redirects here. For the diamond mining company, see Tahera (mining company).

Táhirih (Arabic: طاهره‎ "The Pure One") or Qurratu'l-`Ayn (Arabic: قرة العين‎ "Solace/Consolation of the Eyes") are both titles of Fátimih Baraghání (1814 or 1817 – August 16-27 1852), an influential poet and theologian of the Bábí Faith in Iran. Her life, influence and execution made her a key figure of the religion. The daughter of Muhammad-Salih Baraghani, she was born into one of the most prominent families of her time.

As a young girl she was educated privately by her father – a phenomenon of a girl at the time – and showed herself a proficient writer. Whilst in her teens she married the son of her uncle with whom she had a difficult marriage. In the early 1840s she became familiar with the teachings of Shaykh Ahmad and began a secret correspondence with his successor Siyyid Kazim. Táhirih travelled to the Shiah holy city of Karbala to meet Siyyid Kazim, but he died a number of days before her arrival. In 1844 aged about 27, she became acquainted with the teachings of the Báb and accepted his religious claims. She soon won renown and infamy for her zealous teachings of his faith and "fearless devotion". Subsequently exiled back to Iran, Táhirih taught her faith at almost every opportunity. The Persian clergy grew resentful of her and endeavoured to have her imprisoned and stopped. She battled with her family throughout her life who wanted her to return back to the traditional beliefs of her family. Táhirih was accused of immorality by clerics and courtiers, but it is generally believed that these allegations were unconvincing and created to undermine her position and influence.

Táhirih was probably best remembered for unveiling herself in an assemblage of men during the Conference of Badasht. The unveiling caused a great deal of controversy and the Báb named her Táhirih (meaning "the Pure One") to show his support for her. She was soon arrested and placed under house arrest in Tehran. A few years later in mid-1852 she was executed in secret on account of her Bábí faith. Since her death Bábí and Bahá’í literature venerated her to the stage of martyr, being described as "the first woman suffrage martyr". As a prominent Bábí (she was the seventeenth disciple or "Letter of the Living" of the Báb) she is highly regarded by Bahá'ís and Azalis, and often mentioned in Bahá'í literature as an example of courage in the struggle for women's rights. Her date of birth is uncertain, as birth records were destroyed at her execution.

Early life (birth–1844)

The home of Táhirih in Qazvin

Táhirih was born Fátimih Baraghání in Qazvin, Iran (near Tehran), the daughter of Haji Muhammad-Salih Baraghani an Usuli mujtahid who was remembered for his interpretations of the Qur'an, his eulogies of the tragedies of Karbala, his zeal for the execution of punishments, and his active opposition to the consumption of wine. Her mother was from a Persian noble family. Her uncle, Mulla Muhammad-Taqi Baraghani, was also a mujtahid whose power and influence dominated the court of Fat′h-Ali Shah Qajar. The lack of contemporary evidence makes it impossible to determine her exact date of birth. Historian and contemporary Nabíl-i-A`zam cites that it was in 1817, whilst others claim an earlier date of 1814. Her grandson suggests a much later date of 1819, whilst some modern historians claim she was born about 1815. Shoghi Effendi and William Sears suggest the date of 1817, and other writers agree. This is supported by claims by a chronicler from the 19th century, who wrote that Táhirih was "thirty-six years of age" when she was killed in accordance to the lunar calendar. After interviewing Táhirih's family and the families of contemporaries as well as reading documents about her life Martha Root believed that the most accurate date of birth was between 1817-1819. These findings are contested in several books and articles, but the evidence does not conclusively support either date.

The Baraghani brothers had migrated from an obscure village near Qazvin to the city where they made their fortunes in ecclesiastical schools. They soon rose to the ranks of high ranking clerics in the court of the Shah of Persia and even running religious sections of Qazvin. The brothers also involved themselves in the mercantile business accumulating great wealth and royal favour. Her father was himself a noted and respected cleric, as was her older uncle who married a daughter of the monarch. Táhirih’s two younger uncles were not as elevated as the older ones but still had reasonable power in the court. Her aunt was a renowned poetess and calligrapher in royal circles and wrote government decrees in her "beautiful hand". At the time of her birth, the Baraghani's were one of the most respected and powerful families in Persia.

Education

Táhirih was educated particularly well for a girl of her era. A literate woman was itself a rare phenomenon and surprisingly her father decided to break from protocol and personally tutor his daughter. Though still living in a strict religious home, Táhirih was educated in theology, jurisprudence, Persian literature, and poetry. She was allowed to undertake Islamic studies, and was known for her ability to memorize the Qur'an as well as being able to grasp hard to understand points of religious law. Her father was reported to have lamented at the fact that she was not a son. Táhirih was said to have surpassed her father’s male students which further convinced him of her literary talents. Her father even allowed her to listen to his lessons which he gave male pupils, on the account that she hide behind a curtain and not let anybody know her presence. Her father affectionately knew her as "Zarrín Táj" ("Crown of Gold").

Under the education of her father and uncle, the young Táhirih was able to grasp a better understanding of theological and educational matters compared to her contemporaries. Girls were expected to remain docile and reticent and many were reluctant to allow their daughters to pursue an education of some sort. Her father Muhammad-Salih Baraghani was a writer in his own right and his writings laud the martyrdom of the Imam Husayn and discuss Persian literature. He was reported to devout much of his time to scholarship rather than involving himself in the court, unlike his elder brother. Amanat cites that Táhirih was also known for her esoteric interpretation of Quranic verses. Táhirih’s education in Qazvin proved itself in later years, inspiring many new trends among women in her social-circle and may have been instrumental in pressing Táhirih towards the more radical Shaykhi and Bábí teachings.

Táhrih exerted a powerful charm and charisma on those who met her, and she was generally praised for her beauty. Contemporaries and modern historians comment on Táhirih’s rare physical beauty. A courtier described her as "moonfaced", "with hair like musk" whilst one of her fathers pupils wondered how a woman of her beauty could be so intelligent. Historian Nabil-i-A`zam reports the "highest terms of [her] beauty", Lord Curzon writes "beauty and the female sex also lent their consecration to the new creed and the heroism… the lovely but ill-fated poetess of Qazvín". British Professor Edward Granville Browne who spoke to a great number of her contemporaries wrote she was renowned for her "marvellous beauty". The Shah's Austrian physician also cited her beauty. `Abdu'l-Bahá and Bahíyyih Khánum noted her beauty in several talks and writings. Táhirih's education with her father lead her to become a devoutly religious and she upheld these beliefs for the rest of her life. It also made her hungry for knowledge and she busied herself with reading and writing religious and other forms of literature. Her formal education ended when she was about thirteen or fourteen, when she was summoned by her father to consent to a betrothal arranged by her uncle and father.

Marriage and developments

Sayyid Kazim Rashti

Though showing herself a capable writer and poetess, Táhirih was forced to comply with familiar pressure and at the age of fourteen she was married to her cousin Muhammad Baraghani the son of her uncle. The marriage resulted in three children, two sons: Ibrahim and Isma’il and one daughter. The marriage however, was an unhappy one from the start and Muhammad Baraghani seemed to have been reluctant to allow his wife to further her literary pursuits. In Qazvin Táhirih reportedly won renown for her beauty and respect for her knowledge, however the latter was a quality regarded as undesirable in a daughter and wife. Her husband eventually became the leader of the Friday prayers. Her two sons fled from their father after their mothers death to Najaf and Tehran whilst the daughter died shortly after her mothers passing. It was in the home of her cousin that Táhirih first became acquainted with and started correspondence with leaders of the Shaykhi movement, including Siyyid Kazim, which flourished in the Shi`ah shrine cities in Iraq.

Táhirih was introduced to the radical new Shaykhi teachings in the library of her cousin, Javad Valiyani. At first Valiyani was reluctant to allow his cousin to read the literature citing the fact her father and uncle were great enemies of the movement. Táhirih however was greatly attracted to the teachings and was on regular correspondence with Siyyid Kazim, whom she regularly wrote to asking theological questions. Siyyid Kazim was gratified with her devotion and pleased that he had another supporter amongst the powerful Baraghani family. He wrote to her describing her as his "Solace of the Eyes" and "the soul of my heart". Initially Táhirih kept her new religious beliefs secret from her family. However with her new found faith Táhirih found it difficult to comply with her family’s rigid religious doctrine and began openly battling with them. The religious tension resulted in Táhirih imploring her father, uncle and husband to allow her to make a pilgrimage to the holy shrines of Karbala. At the age of about 26 in 1843, Táhirih separated from her husband and accompanied by her sister made a sojourn to Karabala. Her real motive for the pilgrimage however was to meet her teacher Siyyid Kazim. To her dismay, by the time she had arrived, Siyyid Kazim had died. With his widow's approval, she set up in Siyyid Kazim's house and continued teaching his followers from behind a curtain.

In Karbala Táhirih was a now teaching the pupils of Siyyid Kazim. His widow had allowed her to gain access to much of Siyyid Kazim’s unpublished works, and Táhirih made a bond with other women of his household. She was however forced to follow protocol and taught her pupils from behind a curtain, as it was regarded as unbecoming for a woman’s face to be seen in public. It was equally considered unsuitable for a woman to be in the presence of men let alone teach, and it caused much controversy in Karbala. She did nevertheless; gain a wide and popular following including many women such as Kurshid Bagum (the future wife of the King of Martyrs) and the sister of Mulla Husayn. Her other notable followers were the mother of Kazim-i-Samandar and other notable females. Her teaching was also received negatively by the male clergy and other male Shaykhi’s forcing her to retreat to Kazimayn for a short period.

In 1844, she, through correspondence, found and accepted `Ali Muhammad of Shiraz (known as the Báb) as the Mahdi. She became the seventeenth disciple or "Letter of the Living" of the Báb, and rapidly become known as one of his most renowned followers. Táhirih asked the husband of her sister to send the Báb a message saying: "The effulgence of Thy face flashed forth, and the rays of Thy visage arose on high. Then speak the word, "Am I not your Lord?" and 'Thou art, Thou art!' we will all reply." She was the only woman in that group and thus she is sometimes been compared to Mary Magdalene in that aspect. Unlike the other Letters of the Living, Táhirih never met the Báb. Continuing to reside in Siyyid Kazim's home, she started to promulgate the new religion of the Báb, Bábism, and attracted many Shakhis to Karbala. English Orientalist Edward Granville Browne described Táhirih as "the appearance of such a woman as Qurratu'l-'Ayn is in any country and any age a rare phenomenon, but in such a country as Persia it is a prodigy-nay, almost a miracle. Alike in virtue of her marvelous beauty, her rare intellectual gifts, her fervid eloquence, her fearless devotion and her glorious martyrdom, she stands forth incomparable and immortal amidst her country-women. Had the Bábí religion no other claim to greatness, this were sufficient-that it produced a heroine like Qurratu'l-'Ayn."

As a Bábí (1844–1848)

While in Karbala in Iraq, Táhirih continued teaching her new faith. After some of the Shi`ah clergy complained, the government moved her to Baghdad, where she resided at the home of the mufti of Baghdad, Shaykh Mahmud Alusi, who was impressed by her devotion and intellect. Táhirih was stoned as she left for Baghdad. There she started giving public statements teaching the new faith, and challenging and debating issues with the Shi'a clergy. Táhirih’s behaviour was regarded as unbecoming of a woman especially because of her family background and she was received negatively by the clergy. Despite this, many women admired her lessons and she gained a great number of women followers. At some point the authorities in Baghdad argued with the governor that since Táhirih was Persian she should instead be arguing her case in Iran, and in 1847, on instructions from the Ottoman authorities she, along with a number other Bábís, was deported to the Persian border.

American Martha Root writes about Táhirih "picture in your mind one of the most beautiful young women in Iran, a genius, a poet, the most learned scholar of the Quran and the traditions; think of her as the daughter of a jurist family of letters, daughter of the greatest high priest of her province and very rich, enjoying high rank, living in an artistic palace, and distinguished among her...friends for her boundless, immeasurable courage. Picture whut it must mean for a young woman like this, still in her twenties, to arise as the first woman disciple of [the Báb]".

Poetry

After her conversion to the Bábí faith, the poems of Táhirih flourished. In most she talks about her longing to meet the Báb. Her poetry illustrates an impressive knowledge of Persian and Arabic literature which Táhirih possessed, seldom seen in a woman in mid-nineteenth Iran. One of her most famous poems is named Point by Point. In it, Táhirih ponders what it would be like to meet the Báb, and is widely considered her signature poem and a masterpiece. When Táhirih was killed hostile family members suppressed or destroyed her remaining poems, whilst her others were spread across Iran. It has been suggested that Táhirih had little interest in putting her poems in print. `Abdu'l-Bahá recalls that when he was aged five Táhirih would chant her poetry to him in her beautiful voice. It was not until Edward Granville Browne procured her poems from Bábí, Bahá'í and Azali sources and published them in his book A Year Amongst the Persians. Recently some scholars have claimed to have found new poems attributed to Táhirih, but these have not gone without controversy about the authorship.

Return to Iran

During her journey back to Qazvin, Iran, she openly taught the Bábí faith, including on stops in Kirand and Kermanshah, where she debated with the leading clergy of the town, Aqa `Abdu'llah-i-Bihbihani. Aqa `Abdu'llah-i-Bihbihani, at this point, wrote to Táhirih's father asking his relatives to remove her from Kermanshah. She then travelled to the small town of Sahneh and then to Hamedan, where she met her brothers who had been sent to ask for her return to Qazvin. She agreed to return with her brothers after making a public statement in Hamedan regarding the Báb. Her father and uncle were particularly distressed at Táhirih’s behaviour regarding it as bringing the Baraghani family to disgrace. Upon returning to Qazvin in July 1847 she refused to live with her husband who she considered an infidel, and instead stayed with her brother.

Arriving in Qazvin and escape to Tehran

Fortress of Máh-Kú where the Báb was imprisoned

After arriving at the family home, her uncle and father effortlessly endeavoured in converting her away from the Bábí faith, but Táhirih argued and presented religious "proofs" for the validity of the Báb's claims. A few weeks later her husband quickly divorced her, and her uncle Muhammad Taqi Baraghani began publicly denouncing his niece. This was very controversial in Qazvin and further undermined the Baraghani family. Rumours circulated in the court of Táhirih’s immorality, but these were most likely hearsay concocted to undermine her position and ruin her reputation. A Qajar chronicler wrote that he was stunned by her beauty describing her "body like a peacock of Paradise", and that she had nine husbands and this was late changed to ninety. He also wrote she engaged in deviant behavious with "wandering Bábís".

Such rumours were damaging to the Baraghani families reputation and Táhirih wrote a letter to her father claiming they were merely lies. To her father she alludes to "slanderous defamation" and denies "wordly love". Her father was reportedly convinced about his daughter's chastity. He remained constantly devoted to the memory of her. After the slander and abuse from the clergy in Qazvin he retired to Karbala, where he died in 1866. Her father may have remained unconvinced about the rumours but her uncle Mulla Muhammad Taqi Baraghani was horrified and resentful to the Báb who he blamed for having bought his family to ill repute.

While she was in Qazvin, her uncle, Mulla Muhammad Taqi Baraghani, was murdered, and the blame for this placed on her by her husband, even though she denied any involvement. Baraghani had been an inveterate enemy of Shaykh Ahmad al-Ahsa'i. During Táhirih's stay in Qazvin, Baraghani had embarked on a series of sermons in which he attacked the Báb and his followers. There is no hard evidence as to the identity of the murderer, nor any proof as to Táhirih's involvement or lack of it. With her arrest Táhirih’s powerful father convinced the authorities that rather than kill Táhirih, she would be imprisoned in her home. Táhirih’s father kept her under house-arrest in his cellar, appointing her maids to act as spies. Though interpreted as a cruel act in Root’s interviews with family members of Táhirih one claimed this was done out of genuine fear for her safety. Her father was convinced of his daughters’ innocence, but her husband was violently against her. He argued that Táhirih be put on trial for the murder of her uncle. Her father positively refused citing Táhirih would never leave her home. Nevertheless, authorities forcefully arrested Táhirih and one of her maids in hope that they would testify against her.

In her trial Táhirih was questioned hour after hour about the murder of her uncle which she denied any involvement in. To excert pressure on her, Táhirih was threatened to be branded as was her maid who was almost tortured to procure evidence from Táhirih. However it fell through after the confession of the murderer himself. Táhirih returned to her fathers home, still a prisoner, and was kept under close watch.

This accusation led to her life being in danger, and through the help of Bahá'u'lláh, she was escaped to Tehran. Táhirih stayed at the home of Bahá'u'lláh in the private parlour of his wife Ásíyih Khánum. Ásíyih personally looked after Táhirih whilst she was hiding in their house. It was there that she first met `Abdu'l-Bahá and grew very attached the boy of about three or four. To Bahá’u’lláh Táhirih had asked if she could go to Máh-Kú as a pilgrim to see the Báb, who was then still a prisoner, but Bahá’u’lláh explained the impossibility of the trek.

Conference of Badasht

The conference was an instrumental meeting of the leading Bábís in June-July 1848 that set in motion the radicalization of the movement. Around eighty men turned up and Táhirih. After the Báb's arrest in 1848, Bahá'u'lláh made arrangements for Táhirih to leave Tehran and attend a conference of Bábí leaders in Badasht. The Báb was then transferred to the fortress of Máh-Kú in the province of Azarbaijan close to the Turkish border. Previously Táhirih had expressed an interest in making a pilgrimage to the fortress, but it would have been impossible for a young woman to make such a journey. Bahá'u'lláh financed the conference. She was one of the principals at the conference, and she advocated a radical break with Islam. Of the three gardens, one was to Táhirih at the Conference. The second was assigned to Quddus. The third garden was that of Bahá’u’lláh. The rest of the Bábís camped outside the three’s gardens. Many of the Bábís participating supported a rather conservative view on Bábism, viewing it as a offshoot of the Shaykhí school of thought – and not a religion in its own right.

Táhirih however, advocated a much radical break from Islam. She took off her veil in front of an assemblage of men. The unveiling caused shock and consternation amongst the males present. Hitherto, they had regarded her as the epitome of purity and the spiritual return of Fatima Zahra the daughter of the prophet Muhammad. Many erected themselves and screamed in horror at the sight, and one man was so horrified at the sight that he cut his own throat, and with blood pouring from him fled the scene. Táhirih arose and began a speech on the break from Islam. She then quoted from the Quran and said "verily, amid gardens and rivers shall the pious dwell in the seat of truth, in the presence of the potent King". The unveiling caused great controversy and some abandoned the faith. Quddus himself was repulsed at the idea of a unveiled woman in a religious meeting, and rushed to Bahá’u’lláh saying how he would refuse to see her. Despite this, and to the dismay of many of the attendants, Táhirih won over Quddus. The two departed from Badasht riding in the same howdah. When they neared the village of Níyálá, the local mullá, outraged at seeing an unveiled woman sitting next a group of males and chanting poems aloud, led a mob against them. Several people died in the resulting clash and the Bábís dispersed in different directions. It signalling that the Islamic Sharia law was abrogated and superseded by Bábí law. Due to her appearing unveiled in front of men, she was accused of immorality, and in response to this the Báb, who supported her position, named her the Pure, Táhirih.

Imprisonment and Death (1848–1852)

Nasser-al-Din Shah, King of Persia.

Nearby villagers attacked the Bábís and during that time Táhirih was captured, and put under house arrest in Tehran in the home of the Mahmud Khan. Whilst in the house of Mahmud Khan she earned respect from women around Tehran who flocked to see her and even the Mahmud Khan himself. Táhirih seemed to have gained the respect of Mahmud Khan and his family members.

Presentation at Court

After her capture and arrest, Táhirih was escorted to Tehran. It was in Tehran that Táhirih was presented in the court to the young monarch Nasser-al-Din Shah. He was reported to have remarked "I like her looks, leave her, and let her be". She was then taken to the home of the chief Mahmud Khan. The Shah then wrote her a letter in which he explained that she should deny the teachings of the Báb, and that if she did so then she would be given an exalted position in his harem. Táhirih rejected his advances through a poem which she composed. The Shah was reportedly gratified by her intelligence. Despite the Kings request for her to be left alone, she was placed under house arrest. The day before her martyrdom she was again presented to the King, who questioned her again about her beliefs. It was for four years that Táhirih remained a prisoner.

Downfall

Though a prisoner, Táhirih still had relative freedom in the sense that she still taught her religion to people in the mayor's house. She openly denounced polygamy, the veil and other restraints put upon women. Her words soon made her an influential character and women flocked to see Táhirih in prison, one including a princess of the Qajar family who converted. She had grown too influential, and fearing her the clergy and members of the court had seven confrerences with her in order for Táhirih to recount her faith in the Báb. Instead, Táhirih presented religious "proofs" for the Báb's cause and exclaimed "When will you lift your eyes toward the Sun of Truth?", on the last conference. Her actions horrified the delegation and her actions were regarded as unbecoming of a woman no less one from her social background.

That day the delegation returned and began composing a edict denouncing Táhirih of a heretic, and implying that she should be sentenced to death. Táhirih was then confined to one room in the home of the mayor. She spent her last days in prayer, mediation and fasting. "Weep not" she told the mayor's wife,"the hour when I shall be condemned to suffer martyrdom is fast approaching."

Execution

Prison of Táhirih in Tehran

Two years after the execution of the Báb, three Bábís, acting on their own initiative, attempted to assassinate Nasser-al-Din Shah as he was returning from the chase to his palace at Niyávarfin. The attempt failed, but was the cause of a fresh persecution of the Bábís and Táhirih was blamed due to her Bábí faith. She was told shortly beforehand about her execution. Táhirih kissed the hands of the messenger, dressed herself in bridal attire, adorned herself in perfume and said her prayers. To the wife of Mahmud Khan she made one supplication: that she be left in peace to continue her prayers in peace. The young son of Mahmud Khan accompanied Táhirih to the garden. To him she gave a silk white handkerchief in which she had chosen to be strangled with.

In the dead of the night in secret, Táhirih was taken to the nearby garden Ilkhani in Tehran, and with her own veil was strangled to death. Her body was thrown into a shallow well and stones thrown upon it. A prominent Bábí, and subsequently Bahá'í, historian cites the wife of an officer who had the chance to know her that she was strangled by a drunken officer of the government with her own veil which she had chosen for her anticipated martyrdom. One of her most notable quotes is her final utterance, "You can kill me as soon as you like, but you cannot stop the emancipation of women." She was then aged about 35, and was the mother of three children. Dr Jakob Eduard Polak, the Shah's physician, was an eye-witness to the excecution and described it as: "I was witness to the execution of Qurret el ayn, who was executed by the war minister and his adjutants; the beautiful woman endured her slow death with superhuman fortitude". `Abdu'l-Bahá eulogized Táhirih writing that she was a "woman chaste and holy, a sign and token of surpassing beauty, a burning brand of the love of God". The Times on the 13th of October 1852 reports the death of Táhirih, describing her as the "Fair Prophetess of Kazoeen", and the "Bab's Lieutenant".

Legacy

Táhirih is considered one of the foremost women of the Bábí religion and she played an important role in the development religion. Her role as a charismatic figure, in addition to her being able to transcend the restrictions normally placed on women in traditional society where she lived attracted attention. While she wrote extensively on Bábí matters, little of her writings have survived other than her poems which are regarded highly in the Persian cultural world. In addition to being well-known among Bahá'ís, her influence has extended beyond the Bahá'ís who consider her one of the leading women figures of their religion, her life has come to inspire later generations of feminists. Persian scholar Azar Nafisi on PBS's NewsHour on October 10, 2003: "The first woman to unveil and to question both political and religious orthodoxy was a woman named Tahireh who lived in early 1800s... And we carry this tradition."

In fiction

Bahiyyih Nakhjavani published her La femme qui lisait trop (The Woman Who Reads Too Much) in 2007. It tells the story of Táhirih. The writer adopts the revolving points of view, of mother, sister, daughter and wife respectively, to trace the impact of this woman's actions on her contemporaries and read her prophetic insights regarding her times, and perhaps ours too.

See also

• Tahirih Justice Center
• Bahiyyih Khánum

Further reading

• Afaqi, Sabir (Ed.), ed. (2004). Tahirih in History, Studies in the Bábí and Bahá'í Religions, Vol. 16: Perspectives on Qurratu'l-'Ayn From East and West. Kalimat Press, Los Angeles, USA. ISBN 1890688355.

• Balyuzi, Hasan (1973). The Báb: The Herald of the Day of Days. Oxford, UK: George Ronald. ISBN 0853980489.

• Banani, Amin (tr.) (2004). Tahirih: A Portrait in Poetry, Selected Poems of Qurratu'l-'Ayn. Kalimat Press, Los Angeles, USA. ISBN 1890688363.

• Hatcher, John S. & Hemmat, Amrollah (tr. and ed.) (2002). The Poetry of Táhirih. Oxford, UK: George Ronald. ISBN 0853984603.{{cite book}}: CS1 maint: multiple names: authors list (link)

• Hatcher, John S. & Hemmat, Amrollah (tr. and ed.) (2008). Adam's Wish: Táhirih's Unknown Poems. Baha'i Publishing Trust, Wilmette, USA. ISBN 1931847614.{{cite book}}: CS1 maint: multiple names: authors list (link)

• Maneck, Susan Stiles (1989). "Sacred Táhirih: A Religious Paradigm of Womanhood" (PDF). Journal of Bahá'í Studies. 2 (2): 39–54. {{cite journal}}: Invalid |ref=harv (help)</ref>

• Nabíl-i-Zarandí (1932). Shoghi Effendi (Translator) (ed.). The Dawn-Breakers: Nabíl’s Narrative (Hardcover ed.). Wilmette, Illinois, USA: Bahá'í Publishing Trust. ISBN 0900125225. {{cite book}}: |editor= has generic name (help)

• Nakhjavani, Bahiyyih (2007). La femme qui lisait trop (The Woman Who Read Too Much). France: Actes Sud. ISBN 978-2-7427-7036-6.

• Root, Martha L. (2000). Tahirih The Pure. Kalimat Press, Los Angeles, USA. ISBN 1890688045.

External links

• Directory of Táhirih's Arabic and Persian writings at h-net
• Translation of Táhirih's poetry to English by Martha Root
• Táhirih - Táhirih's biographical entry from Memorials of the Faithful by `Abdu'l-Bahá